Bhai Gurdas was a scion of the family of Guru Amar Das ji. He was contemporary
of four Gurus, Guru Amar Das Ji, Guru Ram Das Ji, Guru Arjan Dev Ji and
Guru Hargobind Ji. He was born probably in 1555 and died in 1629 / 1637
in the presence of Guru Hargobind Ji. He is accepted to be a nephew of
Guru Amar Das Ji and maternal uncle of Guru Arjan Dev Ji. Bhai Gurdas must
have been hearing anecdotes from the lives of the Gurus and the situation
in Punjab at the advent of Guru Nanak. There was no written record about
the life and times of Guru Nanak but stories must have been going round
by word of mouth.

Poetry starts welling out from the mind at a young age. As soon as poetry
started forming in his mind he commenced writing about the story of the
new emerging society whose foundation was laid by Guru Nanak. His sensitive
mind quickly concluded that Guru Nanak had in fact organised a new "Nirmal
(pure) Panth". This was an entirely new dispensation differing from all
existing religions and sects. He studied the all important existing religions
and their interactions with one another to understand the reasons which
lead Nanak to embark upon creation of a new path or movement. He considered
it necessary to describe the practise of religion by the people when Nanak
came on the scene.

Historical Events Mentioned In The First Vaar

Bhai Gurdas Ji gives us a great insight about Guru Nanak in his first
Vaar, which happens to be the longest one with 49 pauris.
He describes the Creation of the Universe and the beliefs accepted by the
ancient Hindu Mythology in the first 19 pauris. He commences by
his comments on the Creation of the Universe and the behaviour of humans.
The ALL PERVADING ONKAR revealed Himself by his one word and created the
infinite Cosmos. Gurdas writes that it appears as if in His "One Hair"
there are myriads of galaxies. In each world He revealed Himself in uncountable
forms. He created the four Yugas or ages of this world. In the Satyug,
Treta and Duapur Yug people lived for lacks of years but they did not construct
palaces or temples. Dwelling briefly on the events of the Satyug, Treta
and Duapur Yugas Bhai Gurdas describes that in the present age of Kalyug
the low instincts came to the forefront. Ego and hatred reign supreme.
Everyone behaves according to his own whims and is ever engrossed in his
personal welfare. So long the Lord does not appear on the earth as True
Guru (Satguru) the Mystery of the world cannot be understood. Bhai Gurdas
does not find any difference between the True Guru and God. Satguru dispels
the darkness. Kaliyug is the ocean of ignorance. Some worship stones, others
worship graves, some recite magical formulas and practice spells and charms.
Hypocrisy is practiced at large. Different religious practices have cropped
up. Some are worshipping moon, sun and others earth and sky. Others propitiate
air, water and fire to appease Yama the God of Death. Public is immersed
in delusions. Four Varnas, Ten orders of ascetics and twelve of Yogis have
emerged. Naked Jain and other sadhus and mendicants have their own
way of living. Many varieties of Brahmins commenced giving different expositions
of religious philosophy by commenting on Shastras, Vedas and Puranas. Mutual
rivalries confused the public. In the twentieth pauri he describes
the prevalent tenets of Islam. After Mohammad Sahib, 72 divisions appeared
among Muslims. Pirs and Aulias propagated the rituals of
Ramzan Rozas, Eid and Namaz. Temples were demolished
and mosques erected in their place. Non-conformists were declared apostates
(Kafirs) and killed.

Pauri 21.1 Chari varani chari majahaban jagi vichi Hindu Musalmaney.

Pauri 21.3 Gang Banarasi Hinduan Makka Kabba Musalmanye.

Pauri 21.5 Ram Rahim Kahaide iku namu dui rah bhulaney.

Pauri 21.7 Sachu kinare rahi gia khahi maradey bamhani mauliney.

Like the four main Varnas of Hindus, four sects of Muslims became prominent.
As opposed to Hindus making pilgrimages to Ganga and Banaras, Muslims considered
Kaaba in Mecca as their Holy shrine. Muslims practised circumcision and
Hindus sandalwood mark on forehead and wearing of sacred thread. Hindus
invoke * Raam and Muslims Rahim – the merciful.
Both have forgotten the Truths of Vedas and Muslim Holy Books and worldly
greed and mammon have lead them astray. Truth escaped from both. Maulanas
and Brahmin were killing each other.

Story Of Guru Nanak As Written By Bhai Gurdas In 10 Episodes

Episode I.

Advent of Guru Nanak

Pauri 23.1 Suni pukari datar prabhu Guru Nanak jag mahi pathaia.

Pauri 23.4 Chare pair dharam de chari varan iku varanu karaia.

Pauri 23.8 Kali taran Guru Nanak Aaia.

The benevolent Lord listened to the woes of Humanity and Guru Nanak
appeared in this world. Nanak preached about the One Lord of all, rich
and poor and converted all into one clan of humanity. Nanak came to redeem
the dark age of Kaliyug.

Baba Nanak first obtained Grace and then underwent rigourous discipline.
He reached the Realm of Truth and received the Naam of nine treasures
and humility. Baba contemplated and saw the whole earth burning (with fire
of lust and anger).

Episode II.

Baba Nanak on his World Mission

Pauri 24.7 Babey Bhekh banaiya udasi ki riti chalai.

Pauri 24.8 Charhia sodhani dharati lukai.

Baba donned the robes of an Udasi (teaching saint) and commenced
his journey to bring the humanity on this earth to the path of righteousness.

Episode III.

Baba at pilgrim centres

Pauri 25.1 Baba aia tirathai tirathi purabi sabhe phiri dekhai.

Pauri 25.3 Bhau na Brahame likhia charey Bed Simmriti pari pekhai.

Pauri 25.5 Kalijug dhundukar hai bharami bhulai bahu bidhi bhekhai.

Pauri 25.6 Bhekhi prabhu na paiai apu gavae rup na rekhai.

Baba Nanak visited the pilgrim centres and observed the rituals
and ceremonies. He read the four Vedas and Simrities and found that Brahma
had nowhere written about Love of the Primal Lord. Pitch darkness prevails
in Kaliyug and religion appears in the form of garbs, guises and rituals.
The Hypocritical ways do not lead us to the Lord. He can be reached by
self-effacement and devotion.

Pauri 26.6 Gurmukh koi na disai dhunde tirathi jatri meley.

Pauri 26.7 Dithe Hindu Turaki sabhi pir paikambari kaumi katele.

Pauri 26.8 Andhi andhe khuhe thele.

Even after extensive search at the pilgrim centres, Guru Nanak did not
find any truth-oriented people. He came across many Hindu, Turks, Pirs
and other Muslim religious heads and found that blinds were pushing the
blind.

CONCLUSION OF BHAI GURDAS ABOUT APPEARANCE OF GURU NANAK

Pauri 27.1 Satguru Nanak pragatia miti dhundhu jagi chananu hoa.

Pauri 27.2 Jiu kari suraju nikalia tarrey chhapey andheru paloa.

Pauri 27.6 Ghari Ghari andari dharamsal hovai kirtan sada visoa.

With the advent of True Guru Nanak, the mist disappeared and the world
was illumined. It was just like the appearance of the Sun when darkness
and the stars disappear. Every home has become a place of religion where
singing (kirtan) the Praises of the Lord commenced.

Episode IV.

Baba meets the Sidhs at Sumer Parbat Pauris 28-31 (significant
lines)

Pauri 28.1 Babe dithi pirathami navai khandi jithe taki ahi.

Pauri 28.2 Phir jai charhia sumer par sidh mandali drisati ayee.

Pauri 29.6 Sidh chhapi baithe parabati kaun jagat kau paar utara.

Pauri 29.7 Jogi gian vihunia nis dini angi lagaye chhara.

Pauri 29.8 Baajh Guru dubba jagu sara.

Pauri 30.1 Kali ayee kute muhi khaju hoia murdar gusayee.

Pauri 30.2 Rajey paapu kamavande ulati varh khet kau khai.

Pauri 30.6 Qazi Hoe risvati vadhi lai ke haku gavai.

Pauri 30.7 Isatri purakhai daam hitu bhavai ai kithaun jai.

Pauri 30.8 Varatia pap sabhas jug manhi.

Pauri 31.7 Sabadi jiti sidhi mandali kitosu apana panthu nirala.

Baba Nanak toured the nine division of this earth and then went up the
Sumer Mountain (Mount Kailash) and reached a party of Sidhs and
asks them "as to why are they hiding, away from the public and the world.
In their absence from the society, who would teach the public the path
of truth? Jogis are without knowledge and are only applying ashes
to their bodies. Without a Guru (Teacher) the whole world is drowning in
ignorance. In Kaliyug the mentality of the people has become like that
of a dog who is always seeking the dead to eat. Even the kings are corrupt
as if the fence is destroying the crop fields. The Kazis whose duty
is to dispense justice are taking bribes and giving false judgments. There
is sin everywhere." Through dialogue Baba won over the Sidhs and
proclaimed his unique TruePanth.

Episode V.

Baba at Mecca Pauris: 32-34

Pauri 32.1 Baba phiri Makkey gia neel bastatr Dharey banwari.

Pauri 32.2 Aasa hathh Kitab Kachh kuja bang mussala dhari.

Pauri 32.4 Ja Baba suta raat nounn vali maharabey paiye pasari.

Pauri 32.5 Jivan maari latt di kehara suta kuffar kuffari.

Pauri 32.7 Tangon Pakkaur ghasitia phiria Makka kalla dikhari.

Pauri 32.8 Hoey hairan kareni Juhari.

Pauri 33.3 Puchhan Pholi kitab nounn Hindu vada ke Musalmanoi.

Pauri 33.4 Baba Aakhey hajian subh amlan bajhau dono roi.

Pauri 33.5 Hindu Musalmaan dui dargah andari lahani na dhoi.

Pauri 33.7 Karani bakhili aapi vichi Ram Rahim Kuthai Khaloi.

Pauri 33.8 Rahey Saitani dunia goi.

Pauri 34.2 Jithai jai jagat vichi babe bajhu na khali jai.

Pauri 34.3 Ghari ghari baba pujiai Hindu Musalman guai.

Pauri 34.7 Ugavanahu te athavano naukhand prithami sabh jhukai.

In these pauris Bhai Gurdas describes the visit of Baba Nanak to Mecca.
Donning blue clothes, holding a stick in one hand, book under the arm pit
and carrying his prayer mat and a lota (jug) Baba reaches Mecca
and relates the well known anecdote about Guru Nanak keeping his feet towards
the Mehrab at night. Mullah named Jiwan hits him with his leg saying
that who is this Kafir keeping his feet towards the house of God
and holding Nanak's legs pulls them to change their direction and sees
the "Mecca moving in the same direction". They asked Baba Nanak to open
and search in his book and tell them as to who is better, Hindu or Muslim.
Baba replied to the Haj Pilgrims that without good deeds both would
come to grief. Both Hindus and Muslims would not be accepted in the court
of the Lord. In their verbal duals they denounce Raam and Rahim. The world
is following the ways of the Satan. Baba won over everyone. Wherever you
go in the world you would not find a place where Baba was not known. From
East to the West, all nine divisions of the earth bowed to him (Nanak).

Episode VI.

Baba at Bagdad: 35-37

Pauri 35.1 Phiri baba gaia Bagdad non bahari jai kia asthana.

Pauri 35.2 Ik baba akal roop dooja rababi Mardana.

Pauri 35.3 Diti bang nivaji kari sunni samani hoa jahana.

Pauri 35.4 Sunn munni nagari bhai dekhi pir bhaia Hairana.

Pauri 36.2 Ethe vichi Bagdad de vadi karamati dikhlai.

Pauri 36.3 Paatala aakas lakhi orhaki bhali khabaru sunai.

Pauri 36.5 Naal leeta beta pir da akhi meet gaia havai.

Pauri 36.6 Lakh akas patal lakh akhi phurak vichi sabhi dikhalai.

Pauri 37.1 Garh Bagdad nivaikai Makka Madina sabhe nivaia.

Pauri 37.7 Bhaia anand jagatu vichi kali taran Guru Nanak aia.

Pauri 37.8 Hindu Musalman nivaia.

Baba reached Baghdad and stayed outside the city. Here, the Akal
Roop (like the Lord Himself), Baba was accompanied by the Rababi
(Rebec playing) Mardana. Bhai Gurdas does not mention as to why the
Muslims made an exception and allowed a non-Muslim to visit Mecca when
non-Muslims were strictly forbidden to visit the place. We can justifiably
conclude from his writing about the Akal Roop Baba Nanak here, that
the Light of the Lord Himself shining on Nanak's face attracted everyone
towards Him. Baba gave a loud call of Namaz and the world was stunned
into silence. The city became quiet and the Pir was wonderstruck.
Here in Baghdad Baba showed a great miracle. He announced existence of
lakhs of skies and netherworlds. Taking along Pir Dastgir's son
(asking him to close his eyes) showed him in a wink myriad of galaxies.
Baba made Baghdad, Meccaand Madina pirs bow to him. The
world was delighted that Guru Nanak had come to redeem the world from ignorance.
He made Hindus and Muslims accept him (bow to him).

Episode VII.

Baba at Kartarpur: 38

Pauri 38.1 Phiri baba aia Kartarpuri bhekh udasi sagal utara.

Pauri 38.3 Ulati Gang vahaioni Gur Angadu siri upari dhara.

Pauri 38.4 Putari kaulu na palia mani khote aki nasiara.

Pauri 38.7 Sodar Aarti gaviai amrit veley japu uchara.

In the 38thPauri Bhai Gurdas writes that on returning
back to Kartarpur, Baba removes his Udasi garments (robe of a traveler)
and putting on the ordinary householders' clothes sits preaching on a cot.
Soon he reversed the Ganga when he made Angad the Guru and bowed to him.
This he did because his sons did not accept his instructions and ran away
from him. Here Guru Nanak sang "Sodar" and "Aarti" in
the evening and recited the "Japji" in the morning.

Hearing about the Shivratri fair, Baba Nanak arrived at Achal
Vatala. The whole public swooped to the fair to have a look at Him. The
sidhs performed many tricks and asked Baba as to why he had changed
back to the householder's garb. It is very likely that these were the same
group of sidhs whom Baba Nanak had confronted at Mount Sumer,
several years earlier. Baba remonstrated that having renounced worldly
life why were they going begging to the householders. Yogis performed
many miracles and asked Baba Nanak to show his miraculous powers. Baba
replied, O respected Naths, I have no such thing to show. I rely
on the strength of the Guru (Lord), His holy congregation (Sangat)
and the Bani (Word). Except the True Name of the Lord, I
have no miracle to show. Besides His True Name, all else is momentary like
the shadow of the clouds. As a result of the discussion between Baba and
Sidhs, the latter achieved mental tranquility. Sidhs announced
that O Nanak, "you have achieved greatness, you have emerged as a Great
personality and have illumined the Kaliyug."

Episode IX.

Baba visits Multan: 44

Pauri 44.5 Melio baba uthia Multane di jarati jai.

Pauri 44.6 Agon pir Multan de dudhi katora bhari lai ai.

Pauri 44.7 Babe kadhi kari bagal te chambeli dudhi vichi milai.

Pauri 44.8 Jiu sagar vichi Gang samai.

Leaving the fair at Achal Vatala Baba went on a 'pilgrimage' to Multan.
At Multan the Pirs came forward holding a bowl of milk full to the
brim. Baba took out a jasmine flower from his bag and put it on the surface
of the milk indicating that he would spread fragrance. Bhai Gurdas likened
it to the river Ganga merging into the ocean.

Episode X.

Baba back to Kartarpur and giving charge to Guru Angad: 45

Pauri 45.1 Jarati kari Multan di phiri Kartarpure no aia.

Pauri 45.4 Maria sika jagati vichi Nanak niramal panth chalaia.

Pauri 45.5 Thapia Lahina jivade guriai siri chhatr phiraia.

Pauri 45.6 Joti joti milaikai satigur Nanaki rup vataia.

Pauri 45.7 Lakhi na koi sakai acharaje acharai dikhaia.

Pauri 45.8 Kaia palati sarup banaia.

Returning from Multan, Baba reached Kartarpur. Just like minting a new
coin in the world, Nanak commenced a Pure Panth (religion). While
still alive he appointed Lehna and spread the Canopy of Guruship over his
head. Merging his own light with him, the True Guru Nanak just changed
his body. No one could understand this strange happening. Nanak converted
his "body" into a new form.

WHEN DID BHAI GURDAS WRITE HIS VAARS:

Bhai Gurdas does not mention this fact himself. All of us have accepted
the fact that Bhai Gurdas was the scribe of the Pothi Sahib or the
first recension of Guru Granth Sahib, which was installed in the sanctum
sanctorum of the newly constructed Darbar Sahib at Amritsar in 1604. It
appears strange and not logical to state that Bhai Gurdas wrote his Vaars
during the years 1610-1628 as stated by Dr Sukhdial Singh. ("Punjab da
Itihas" Vol.5 GuruKaal 1469-1708, Punjabi University 2000
p.40). This means that Bhai Gurdas became a poet in the last years of his
life. There are 3 good reasons which point out that Bhai Gurdas wrote
major portions of his famous composition (Vaars) much before he
was chosen to be the scribe of Pothi Sahib by Guru Arjan Dev Ji.

Poetry is a born gift and it starts forming in the minds of the poets at
a very young age usually in the teens.

Bhai Gurdas must have established himself as a known writer and poet before
Guru Arjan Dev ji selected him for being the scribe of the holy PothiSahib.

Bhai Gurdas was born about 20 years after Guru Nanak Dev Ji had left this
world. Bhai Gurdas selected only 10 important episodes from his life, which
have a bearing on Sikh thought. He left out so many other prevalent anecdotes,
which he considered unimportant. It is quite likely that some of them may
have been concocted much later. The story of PanjaSahib
at Hasan Abdal is one such story. There is no doubt that while returning
from Baghdad Guru Nanak passed through this place and had met 'Wali
Kandhari', a respected pir or "wali" of the place and
the imprint of the hand on the stone is indeed that of Guru Nanak. The
story of the "wali" throwing a big rock on the Guru Sahib from the
hilltop is incredible. Guru Nanak may have met the "wali" by the
side of the natural spring. "Wali" may have requested Guru Nanak
to let his Right palm imprint be sculptured on a rock to commemorate his
visit and meeting him. It is most unlikely that "wali" would hurl
a rock on a "Haji" and 'AkalRoop' Baba Nanak. Even
if Bhai Gurdas knew this episode as described above, he must have ignored
it as of little importance.

Poets are fond of reciting their poetry and Bhai Gurdas was the
only poet of the time. After completing the major portion of the 1stVaar and ending the story of Guru Nanak when he (Nanak) appointed
Guru Angad in his place while he was still alive Bhai Gurdas must have
recited his Vaar repeatedly to the Sangat and Guru Sahib
(probably Guru Amar Das Ji) It is very likely that Guru Amar Das Ji must
have appreciated his poetry on the one hand but must have stopped him from
writing further worldly histories or anecdotes of the successor Gurus.
There is no other reason to explain that a poet of the caliber of Bhai
Gurdas does not write a line about so many momentous events concerning
the panth many of which were happening in front of him:

Teaching of "Gurmukhi" Scriptand writing of GurbaniShabads to the Sikhs by Guru Angad Dev Ji.

Construction of Baoli at Goindwal as the first pilgrim centre of
Sikhi.

Visit of Emperor Akbar and his meeting with Guru Amar Das Ji.

Commencement of Digging of sarovers and founding of CHAKRam Das by Guru Ram Das Ji.

Brick lining of Sarover, laying of foundation stone of Darbar Sahib
by Mian Mir and construction of the unique central shrine of the Sikhs.

Construction of Gurdwara and Sarovar at Taran Taran.

Construction of the unique well with six Persians wheels at Chheharta
by Guru Arjan Dev Ji.

Coming up of new towns of Kartarpur (Jalandhar) and Sri Hargobindpur.

Construction of Bauli at Lahore.

Bhai Gurdas scribing the Pothi Sahib and its installation
in the Darbar Sahib.

The diversity of occupation and industries bring taken up by the
Sikhs.

Trading of ArmyHorses, which were brought by the Sikhs from
Central Asia traveling West through 2000 miles of Muslim Territory.

Most important was the Martyrdom of Guru Arjan Dev Ji, which was
the first epoch making event of the emerging new Panth. He just
mentions the ascension of Guru Arjan Dev Ji very discretely and indirectly
in pauri23 of vaar 24:

Pauri 23.1 Rahide guru dariau vichi meen kuleen hetu nirabani.

Pauri 23.2 Darasanu dekhi patang jiu joti andari joti samani.

The Guru established his abode in the river just like that of fish.
Just like a moth on seeing the light gets merged (killed) into it. He
does not give any detail of the Shahidi as mentioned by Jahangir
in his autobiography.

There cannot be any other reason for Bhai Gurdas not commenting even briefly
or even hinting of any happening concerning the successor Gurus after Guru
Nanak. Guru Amar Das Ji must have stopped him from giving any historical
events concerning the worldly life of the Gurus. In the next 3 pauris
(46-48) of the first Vaar Bhai Gurdas just gives the following details
of the next five Gurus after Guru Nanak:

Guru Angad and Guru Amar Das: 46

Pauri 46.2 Gur Nanak handi muhari hathi Gur Angad di dohi phirai.

Pauri 46.3 Dita chhori Kartarpuru baithi Khadure joti jagai.

Pauri 46.5 Lehane pai Nanako deni Amar Dasi ghari ai.

Pauri 46.7 Pheri vasaia Goindvalu acharaju khelu na lakhia jai.

The power of Guru Nanak was now with Guru Angad and this was proclaimed
publicly. Guru Angad left Kartarpur and illumined Khadur. Whatever Lehna
got from Guru Nanak reached the house of Guru Amar Das. Guru Amar Das founded
Goindwal. The people could not understand these strange happenings or 'plays'.

Guru Ram Das and Guru Arjan Dev: 47

Pauri 47.2 Baitha Sodhi patisahu RamDasu Satiguru kahavai.

Pauri 47.3 Puranu tal khataia Amritsar vichi joti jagavai.

Pauri 47.6 Phiri aiyee ghari Arjane putu sansari Guru kahavai.

Pauri 47.7 Jani na desan sodhian horasi ajaru na jaria javai.

Now Sodhi Emperor was called the True Guru Ram Das. He completed the
digging of Holy tank and illumined the town of Amritsar. Then the Guru
ship came to Guru Arjan Dev the worldly son of the Guru. This Guru ship
would remain with the Sodhi family because none else could bear this unbearable
burden.

Guru Hargobind: 48

Pauri 48.1 Panj piale panji pir chhathamu pir baitha guru bhari.

Pauri 48.2 Arajanu kaia palat kai murati Harigobind savari.

From Guru Nanak to Guru Arjan Dev were the Five Pirs and now
the sixth pir is sitting as the great Guru. Guru Arjan transformed
himself and appeared as Hargobind.

Waheguru Mantra: 49

In this pauri Bhai Gurdas described evolution of the word Waheguru,
its four letters denoting the four yugas. The Gurbani had yet to
be compiled and the Sikhs were only writing some GurbaniShabads
for their personal use. The masands and manjis were provided
with small collections of shabads in the form of small pothis.
The Gurus did not encourage others in writing about the day-to-day happenings
connected with the Gurus and the Sikhs, because this would have lead the
Sikhs away from Gurbani. The examples of Ramayana, Mahabharta and
Shariat were in front of the Gurus. The Hindus were not learning or studying
the religion described in Vedas, Shastras, Puranas and Simrities
but were fond of Ramayana. Similarly the Muslims were not trying
to understand the True Islam explained in Quran but were fighting
for the Shariat. The Gurus stopped everyone from writing of their day-to-day
worldly history, because it would have resulted in something akin to Ramayana
and would have taken the Sikhs away from Gurbani.

THE RELATION OF GURU NANAK TO THE SUCCESSOR GURUS IN OTHER VAARS

Bhai Gurdas refrains from writing any event from the lives of the subsequent
Gurus but describes their relationship to Guru Nanak 8 times prominently
in the remaining 39 vaars, in addition to other minor references
of similar nature.

1) Vaar 3 Pauri 12 (Guru Nanak to Guru Hargobind)

Pauri 12.1 Satigur Nanak deu gura guru hoia.

Pauri 12.2 Angadu alakhu abheu sahaji samoia.

Pauri 12.3 Amarahu amar sameu alakhu aloia.

Pauri 12.4 Ram nam arikheu amritu choia.

Pauri 12.5 Gur Arajan kari seu dhoai dhoia.

Pauri 12.6 Gur Harigobindu ameu amiu viloia.

The True Guru Nanak Deo was the Guru of Gurus. Angad was absorbed with
ease in the invisible and mysterious Lord. Amardas with love got imbibed
in the invisible Lord. Ram Das was dripped with loving Nectar. Guru Arjan
was rewarded for his devoted service. Guru Hargobind churned the limitless
sea of the Word.

2. Vaar 13 Pauri 25 (Remembering the Six True Gurus)

Pauri 25.1 Parbrahamu puran brahamu Gur Nanak deu.

Pauri 25.2 Gur Angadu gur ang te sach sabad sameu.

Pauri 25.3 Amarapadu Gur Angadah ati alakh abheu.

Pauri 25.4 Gur Amarahu gur Ram namu gati achhal achheu.

Pauri 25.5 Ram rasak Arjan Guru abichal arakheu.

Pauri 25.6 Harigovindu govindu Guru karan karaneu.

Guru Nanak Deo is the embodiment of the Primal Lord. Guru Angad emerged
from the body part of the Guru and was engrossed in the Word. From Guru
Angad, achieving immortal status Amar Das appeared as a Unique being. From
Guru Amar Das, the virtuous Ram Das was manifested. From Ram Das appeared
Guru Arjan who remained attuned to the Everlasting Lord. Then came Hargobind,
a Guru like the Lord of all Causes and Effects.

3. Vaar 24 Pauri 5 (Advent of Guru Angad)

Pauri 5.1 Angahu angu upaionu gangahu janu tarangu uthaia.

Pauri 5.4 Gur chela chela guru guru chele paracha parachaia.

Pauri 5.8 Babane gur Angad aia.

Angad was created from his limb just like a wave appears in River Ganga.
Such was their mutual love that the Guru became the Disciple and the Disciple
Guru. Like this Guru Angad appeared through Baba (Nanak).

Vaar 24 Pauri 10.1 (Guru Nanak's Grandson Amar Das)

Pauri 10.1 Sabadu surati parachai kai chele te guru guru to chela.

Absorbed in the Word, the Disciple became Guru (Angad) and from the
Guru (Angad) emerged the Disciple (Amar Das).

Vaar 24 Pauri 14 (Guru Ram Das)

Pauri 14.5 Guru Amarahu Guru Ram Dasu joti joti jagai juhara.

Pauri 14.7 Takhatu bhakhatu paragatu pahara.

From his Light Guru Amar Das enlightened Guru Ram Das who was offered
salutation. Sitting on the throne he has become manifest in the world.

Vaar 24 Pauri 18 (Guru Arjan Dev Ji)

Pauri 18.7 Guru Arajanu sachu sirajanahara.

Guru Arjan is the builder of Truth.

Vaar 24 Pauri 19 (Guru Arjan Dev Ji)

Pauri 19.1 Piu dada paradadiahu kul dipaku ajaravar nata.

Pauri 19.2 Takhatu bakhatu lai malia sabad surati vapari sapata.

Pauri 19.3 Gurbani bhandaru bhari kiratanu katha rahai rang rata.

Guru Arjan is the Light of the family of his father, grandfather, and
great grandfather. Having occupied the throne he has merged his self with
the Word. Having collected the store of Gurbani he is busy in singing kirtan
and explaining Gurbani (Katha).

Vaar 24 Pauri 21 (Hargobind in Ecstasy)

Pauri 21.4 Gur govindu govindu guru Harigovindu sada vigasanda.

Like Guru (Arjan) as Gobind (God) and God as Guru, Hargobind, always
remains in ecstasy.

4. Vaar 24 Pauri 25 (The Six Gurus)

Pauri 25.1 Nirankaru Nanak Deu nirankari akar banaia.

Pauri 25.2 Guru Angadu gur ang te gangahu janu tarang uthaia.

Pauri 25.3 Amar Dasu guru Angdahu joti sarup chalatu varataia.

Pauri 25.4 Guru Amarahu guru Ram Dasu anahad nadahu sabadu sunaia.

Pauri 25.5 Ram Dasahu Arjanu guru darasanu darapani vichi dikhaia.

Pauri 25.6 Hargobind gur Arjano gur gobind nau sadwaiya.

Pauri 25.7 Gur murati gur sabadu hai sadh sangati vichi paragati
aia.

The formless Lord manifested his formless self as Nanak Deo.
Guru Angad emerged from the Guru's limb just like the wave is created in
the river Ganga. Amardas appeared when the Light transference from Guru
Angad to him was visible to all. From Guru Amar Das emerged Guru Ram Das
like the unstruck sounds create Word. Guru Arjan appeared as mirror image
of Ram Das. Hargobind was created from Guru Arjan and was called Gur Gobind
(Gobind means the Creator of the Universe). The "Physical" form of Guru
is the 'Word' which is revealed in the Holy Congregation (SadhSangat).

5. Vaar 26 Pauri 34 (Lineage of the Gurus)

Pauri 34.1 Babani piri chali gur chela paracha parachaia.

Pauri 34.2 Guru Angadu guru angu te guru chela chela guru bhaia.

Pauri 34.3 Amar Dasu gur Angadahu satiguru te satiguru sadaia.

Pauri 34.4 Guru Amrahu guru Ram Dasu gur seva guru hoi samaia.

Pauri 34.5 Ram Dasahu Arjanu guru amrit brikhi amrit phalu laia.

Pauri 34.6 Hargovindu guru Arjanahu adi purakh adesu karaia.

Pauri 34.7 Sujhai sujh na lukai lukaia.

The line of Baba Nanak commenced with the love between the Guru and
the Disciple. From the body part of the Guru emerged Guru Angad as
the beloved Disciple. Amardas took over from Guru Angad True Guru and was
proclaimed True Guru Himself. By devoted service of Guru Amardas, Guru
Ram Das became the Guru. From Ram Das emerged Guru Arjan as ambrosial fruit
of the ambrosial tree. From Guru Arjan emerged Guru Hargobind who preached
salutation of the Primal Lord. The visible Sun cannot be concealed.

6. Vaar 38 Pauri 20 (Six Gurus Praised)

Pauri 20.1 Satiguru Nanak Deu hai paramesaru soi.

Pauri 20.2 Guru Angadu guru ang te joti joti samoi.

Pauri 20.3 Amarapadu Guru Angadahun hui janu janoi.

Pauri 20.4 Guru Amarahun Guru Ram Das amrit rasu bhoi.

Pauri 20.5 Ram Dasahun Arajanu Guru guru sabad sathoi.

Pauri 20.6 Harigovind guru Arjanahun guru Govindu hoi.

Pauri 20.7 Gurmukhi sukh phal piram rasu satisang aloi.

Pauri 20.8 Guru govindahun bahara duja nahi koi.

True Guru Nanak Deo is like God Himself. Guru Angad emerged from
the limb of the Guru just like a lamp is kindled from a lamp. From Guru
Angad appeared Amar Das who was given omniscient knowledge. From Guru Amar
Das emerged Guru Ram Das full of Ambrosia. From Ram Das came Guru Arjan
who remained engrossed in Gur Sabad (Word of the Guru). Hargobind appeared
from Guru Arjan as Guru and God. In their company the Gurmukhs in the Holy
congregation obtain the fruit of contentment and pleasure. At present there
is no Guru besides Govind (Hargobind).

7. Vaar 39 Pauri 2 (The Five Gurus)

Pauri 2.2 Oankaru akaru kari iku kavau pasau karaia.

Pauri 2.7 Satiguru Nanak Deu hai guru Angadu angahun upajaia.

Pauri 2.8 Angad te guru Amarpad amrit Ram namu guru bhaia.

Pauri 2.9 Ram Das guru Arjan chhaia.

The Formless One created the Universe by His One Word. True Guru
is Nanak Deo who made Angad emerge from his limb. From Angad appeared the
immortal Guru Amardas from whom emerged Ram Das. From Ram Das Arjan appeared
on the scene.

8. Vaar 39 Pauri 3 (Praise of Guru Hargobind Sahib)

Pauri 3.1 Dasatgir hui panj pir hari guru Harigobindu atola.

Pauri 3.2 Din duni patisahu patisahan patisahu adola.

Pauri 3.3 Panj piale ajaru jari hoi masatan sujan vichola.

Pauri 3.5 Chhia darasanu chhia nirbian ikasu darasanu andari gloa.

Pauri 3.9 Antarajami bala bhola.

The first five Pirs (Gurus) held the hands of the people and
now Hargobind is the incomparable Guru God. He is both the king of
Spirituality as well Worldly King and in fact is the serene Emperor of
all Kings. He has assimilated the deep knowledge of the five cups (Gurus)
and is the wise mediator. Six personalities six generations are represented
in one. The omniscient Guru has childlike innocence.

Other Topics Discussed By Bhai Gurdas In His Vaars

Bhai Gurdas writes in praise of the Creator describing His attributes
in the Gurbani but does not give any Gurbani quotation. He
discusses Guru and his disciples and creation of Panth of Gurmukhs.
He eulogizes the Gurus, life being lead by Guru faced Sikhs, relation between
the Guru and the Word, similarity between the Guru and the True Sikh and
discusses in detail qualities of a Sikh. He describes the difference between
the Guru oriented – Gurmukhs and Self-oriented-Manmukhs.
He discusses the daily routine of Gursikhs, their virtues and their
conduct in the world in several Vaars.

He discusses in detail Hinduism, Islam, their sects and beliefs without
criticizing or finding faults in them.

He discusses the five evils of the human mind responsible for its degradation.
In place of the five evil thoughts of Lust, Anger, Greed, Infatuation and
Ego the Guru oriented or Gurmukhs imbibe Truth, Contentment, Compassion,
Duty and Fortitude. He praises the value of Sadh Sangat or Holy
Congregation.

He relates several stories from epics: Dhruv and Prahlad; Rajas Ambrik,
Bal, Janak and Hari Chand; Episode of Dropdi; Krishna and Sudama; Story
of Ahilaya and Gotam Rishi; Conversion of Balmik from Dacoit to Saint;
Liberation of Ajamal, Ganika and Pootna, the evil women. He praises the
various Bhagats: Jaidev, Naam Dev, Trilochan, Dhanna, Beni, Kabir, Rama
Nand and Sain etc. He describes briefly the ten incarnations of Vishnu,
and stories of Mahadev (Shivji), Indra, Brahma, Narad and other Rishis.
He mentions their ego in showing miracles. He discusses the division of
four varnas and how these are clashing with one another. Only Gurmukhs
are above caste, belonging to one caste, they are ever imbued in the love
of the Lord. He describes evolution of Human Life as the Supreme Being
among the 84 lakh species on this earth. Without True Guru (Satguru),
Man keeps on groping in the dark, ever engrossed in the distractions of
the world like family relations, business, pilgrimages, holy baths, worship
of gods and goddesses and charities. Listening to the Word of the Guru
in the holy congregation (Sadh Sangat), the Gurmukh are ever attuned
to the Lord, detached from the world like Lotus in water. The Gurmukh loses
ego and ever accepts the Will of the Lord. Involved in the Creation and
infused with lust, anger, opposition, greed, infatuation, greed, deceit
and ego leads to infighting and crime in this world. Again and again Bhai
Gurdas praises Gurmukhs, their humility and their ever remaining attuned
to the Lord while earning their livelihood, their serving the Sadh Sangat
or holy congregation and their doing good in return of evil. Gurmukhs are
without ego and donot indulge in greed even in dreams.

Bhai gurdas gives the names of the important sikhs of the first six
gurus in the 11thvaar:

Sikhs of the First Guru : In Pauris 13-14 are enumerated 22 Sikhs
of Guru Nanak. Some are identified by their castes and others by their
profession. He only mentions that they were beloved of the Guru and were
good Sikhs. He writes that Mardana was the good Rabab player in
all congregations but does not mention the name of Bala among the Sikhs
of Guru Nanak. Even earlier in the First Vaar Bhai Gurdas had only
mention that Rababi Mardana was accompanying the "Akal Roop
Baba Nanak" when Baba reached Baghdad. If Bala had been a prominent Sikh
and had accompanied Guru Nanak during his travels then Bhai Gurdas must
have known about it. We can justly conclude that there was no Sikh of
Guru Nanak by the name of Bala and only Mardana was the constant companion
of Guru Nanak during his journeys.

Sikhs of the Second Guru : Pauri 15 Among the 12 Sikhs of Guru Angad
enumerated here, Bhai Gurdas just mentions that Jodh was the Cook of the
Guru who was liberated.

Sikhs of the Third Guru residing at Dalla : Pauri 16 Here Bhai Gurdas
gives 25 names but only mentions that Pandha and Bulla were known as singer
and writer of Gurbani respectively.

Sikhs of the Fourth Guru residing at Sabherwal : Pauri 17 Here Bhai
Gurdas just gives 21 names but as before does not give any episode or event
connected with any one of them.

Sikhs of the Fifth Guru : Pauris 18, 19, 20

In the first list of 27 names is mentioned that Jhanju and Mukand were
Kirtanias.

In the second list of 27 only Ram Das is mentioned as a cook and all are
praised as Gurmukhs.

In the third list of 16 Sikhs, some are identified by their subcaste. He
does mention that Goend of Ghai sub caste was a hgihly respected beloved
Sikh of the Guru. He, however, does not give any reason as to how and why
did he deserve this special praise.

Sangat at Sultanpur – Pauri 21 Here are enumerated 20 names and
in the end Bhai Gurdas mentions that Sultanpur is a store house of Gursikhs.
This indicates that he is mentioning the names of only prominent Sikhs.

Important Masands of the Guru – Pauri 22 Here are mentioned
names of 14 well known Masands and Bhai Gurdas writes that they
were all respected Gurmukhs.

Very dear Sikhs of the Guru : Pauri 23 In this list Bhai Gurdas
identifies 21 names by their sub-caste or their physical character and
in addition states that each was better than the other.

Well know Sikhs of Punjab : Pauri 24 This list includes 14 names,
identified by their caste or profession. Again no reason is mentioned to
explain their prominence.

Sangat of Lahore residing at Mozang : Pauri 25 Here again the 18
Names are identified by their sub caste or profession and that they were
all respected Gursikhs.

Sikhs residing at Far Off Places : Pauri 26 Here are given names
of 15 Sikhs who were residing at Kabul, Kashmir, Sirhind, Thanesar and
Fatehpur. Here again he does not mention any special detail about any individual
Sikh or of the Sangat at those places.

Sikhs of the Agra Congregation : Pauri 27 In this list are given
15 names and Bhai Gurdas remarks that all Gursikhs were stringed like the
beads of the rosary.

Sikhs Of The Inner Circle : Pauri 28 Here are given names of 12
Gursikhs who were always in close company of the Fifth Guru. These Sikhs
were always at the service of the congregation but no details are given
about any specific work they were doing.

Sikhs of the Sixth Guru : Pauri 29 – 31

In the first list of Sikhs of the Sixth Guru are given 18 names only.

In this list of 12 Sikhs is mentioned that one was residing at Lashkar,
another at Gwalior, one at Ujjain and one at Gujrat. He mentions that large
numbers of Sikhs were residing at Burhanpur.

In the third list of Sikhs of the Sixth Guru are 11 names and among them
is mentioned one residing at Suhanda, one at Lucknow one at Parag one at
Jaunpur, one at Patna, one at Agra and one at Dhaka.

These lists of Sikhs in the 11thVaar tell us that
by the time of Guru Hargobind Ji Sikhs had spread out from Punjab to Kabul,
Kashmir, Central and Eastern India (now Bangladesh). Bhai Gurdas, however,
does not mention any activity, episode or happening among Sikh Sangats
of those places. He does not give any reason as to why he has not detailed
any events, which he has witnessed or learnt during his lifetime. He only
gives detailed exposition of living according to the teachings of Gurbani
in his own words.

The remark of Guru Arjan Dev ji that Vaars of Bhai Gurdas
serve as a key to understand Gurbani has been accepted by all of us.
There is no doubt that the details of Sikhs of Guru Hargobind and his writing
about Guru Hargobind confirms that several of his vaars were written
during the life of Guru Hargobind ji i.e. after the compilation of the
Pothi Sahib. This hypothesis that Gurus were not in favour of
anybody writing about the worldly anecdotes, happenings in relation to
Gurus and the Sikhs held true even in the time of Guru Gobind Singh ji.
All of us accept that Guru Gobind Singh ji had a large number of scholars
with him. None of them wrote about the details of martyrdom of Guru Tegh
Bahadar ji or any details of the various battles forced upon Guru Gobind
Singh ji. No one recorded the exact details of his last days and ascension.
The scholars with Guru Gobind Singh ji wrote mostly stories from the epics
and Puranas.

THE VAARS OF BHAI GURDAS CLEARLY INDICATE
THAT BHAI GURDAS WAS FULLY CONVERSANT AND PROFICIENT IN THE ART OF HISTORY
WRITING. THIS IS BORNE OUT BY HIS NARRATION OF ONLY SIGNIFICANT EVENTS
FROM THE LIFE OF GURU NANAK. THERE IS NO DOUBT THAT HE WAS PREVENTED FROM
WRITTING ABOUT THE REMARKABLE EVENTS CONCERNING THE GURUS AND THE SIKHS
WHICH WERE HAPPENING IN FRONT OF HIM.